Introductory remarks:
Paul begins this letter in a similar manner in which he began his first letter to Timothy. It is a personal letter to Titus, but Paul intends on him reading it to the assemblies in Crete, and of course by all the believers in this age of grace. "Paul greets Titus as being his son in the faith, and a servant and an apostle, commanded to preach the hope of eternal life. He says he left Titus in Crete to set up assemblies. Those appointed to oversee must be pure, sober, and temperate family men, capable of teaching and defending the faith. There are many deceivers who must be stopped or they will lead people away, and since Cretans have a bad reputation, Titus should rebuke them sharply" (A Survey of Titus - By Brenda). This chapter may be outlined as follows: Salutation vv. 1-4: Titus' work in Crete vv. 5-16.
Salutation
Verse 1, "Paul a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness."
LGT "Paul a bondslave of God, and apostle of Jesus Christ according to [the] faith of God's elect, and full knowledge of [the] truth, which [is] according to faithfulness."
Paul a bondslave of God: Paul refers to himself as God's slave; a bondslave was one who chose to remain a slave to his master for life. And apostle of Jesus Christ: Paul states his apostleship here for the simple reason that he intends Titus to be reading this letter to all the assemblies on Crete. The Lord Jesus Christ is communicating to the believers on Crete through the Holy Spirit inspired pen of Paul. According to the faith of God's elect: Robertson writes that according here expresses the aim of Paul's apostleship, not the standard by which he was chosen. It is by faith in the finished work of Jesus Christ that a believer becomes God's elect. Whether or not a person is the elect of God rests on what he or she believes. Paul refers to all believers as God's elect, it is the sanctified imagination of theologians that have invented the doctrine of the election of the saints based on irresistible grace, beginning with Augustine, and his speculation picked up by Calvin, and then perpetuated down through church history through the denomination of Presbyterianism. And full knowledge of the truth: the faith is contained in the truth (Vincent). The KJV has "The acknowledging of the truth" which is better rendered the full knowledge gr. epignosin, as I have in my LGT. This is Paul's mission to introduce men to the full knowledge of Jesus Christ, and the grace of God that makes salvation possible through the simple faith in the Word of God, that is, what Christ claims about Himself. Faith is the means and grace is the message. Believers do not become sons of God by God's election; they become sons of God by faith in the Lord Jesus Christ, and are then God's elect. The elect of God is an eternal position through faith, and an eternal possession by grace. Which is according to faithfulness: the full knowledge of the Lord Jesus Christ, and the acceptance of Him, and the promise of eternal life, brings about faithfulness in the child of God.
Verse 2, "In hope of eternal life, which God, that cannot lie, promised before the world began."
LGT "In [the] hope of life eternal, which the God who cannot lie promised before the ages of time."
In the hope of life eternal: we are to rest upon, that is, be completely at ease in our hope of eternal life. I believe this is what Paul's doctrine of grace is all about; resting on the hope of eternal life; another way of putting it would be, relax in God's divine viewpoint, for it useless to get all upset and panicky over the details of this life; (remember, do as I say, not as I do).
William Pringle notes on the details of life:
"Thus Paul shows that it will never be possible for men to dedicate themselves entirely to the service of God, if they do not think more about God than about all things else. In short, there is no living root, no faith, no religion, till we have been led to heaven; that is, till we know that God has not created us to keep us here in an earthly life with brute beasts, but that he has adopted us to be His heritage, and reckons us to be His children. If therefore, we do not look up to heaven, it is impossible that we shall have true devotion to surrender to God, or that there shall be any faith or Christianity in us. And that is the reason why - among all who, in the present day, are accounted Christians, and give themselves out to be such - there are very few who have this true mark, which Paul has here given to all children of God. It is because all are occupied with the present life, and are so firmly bound to it, that they cannot rise higher. Now perceiving this vice to be so common, so much the more ought we to guard against it, and break the force of that which we cannot altogether destroy, till we come into close fellowship with God, which will only be, when the hope of eternal life shall be actually and sincerely formed in our hearts."
Which the God who cannot lie: lying is foreign to God's divine essence and nature. In Romans 3:4 Paul wrote, "Let God be true, but every man a liar." We are all liars by birth, and righteous by our second birth. We were all totally unrighteous before God imputed Christ's righteousness on us when He adopted us into his family, the moment we believed on Jesus Christ. Promised before the ages of time: God is immutable [never changing] so what He determines we can bank on with all our being. There is no spontaneity in God; everything about God has been the same from eternity past to eternity future; God has never changed his mind, except when we accept Jesus Christ as our personal Savior. The idea of God changing his mind is anthropomorphism, that is, using human terms to describe the divine mind. Everything existing in the mind of God is eternal; it had no beginning and has no ending.
Verse 3, "But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Savior."
LGT "But manifested in His own seasons His Word in [the] proclamation, which I was entrusted with by the commandment of our Savior God."
But manifested: the gospel of grace was manifested in the past by the prophets in signs and wonders, but was fully manifested by Christ. In His own seasons His Word: this has the same meaning as in Gal. 4:4, "the fullness of times." The gospel of grace has been fully known. In the proclamation: sounding forth the gospel of grace. Which I was entrusted with: the gospel of grace is that in the incarnation of Christ, He came into the world in order to die for the sins of the world; Christ did just that, and now Paul is sounding this gospel of grace to the ends of the world. By the commandment of our Savior God: Paul has no problem calling Jesus Christ, God. Paul always proclaims Christ's deity, for it is part of the Gospel of grace. Paul has already said that he was a bondslave of God, so he says that he is also obedient to every command of God, especially to proclaim the gospel of grace to the Gentiles. Paul has always claimed his divine commission.
Verse 4, "To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Savior."
LGT "To Titus [my] genuine child according to [our] common faith: Grace and peace, from God [the] Father, and Christ Jesus our Savior."
To Titus my genuine child: Paul calls Titus his genuine son because he led him to the Lord, and he considers Titus his genuine spiritual son. According to our common faith: Paul says that Titus has become his spiritual son through the common faith shared by all believers. This faith is a living faith in the Lord Jesus Christ as our personal Savior. Grace and peace, from God the Father, and Christ Jesus our Savior: God is our Savior in that he offered up His only begotten Son, and Christ Jesus is our Savior by willingly obeying the Father, and offering Himself a ransom for all on the cross. He paid the penalty for all sin but one, and that is, rejecting His offering. Grace always comes first before there can be peace, once a man or woman accepts the grace of God in the salvation of their soul, they will experience the Peace of God in Christ Jesus our Savior.
Titus' Work in Crete
Verse 5, "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee."
LGT "For this cause I left thee in Crete, in order that the things lacking thou mightest go on to set right, and thou mightest appoint in every city elders, as I ordered thee:"
For this cause I left thee in Crete: for the cause he is about to relate to Titus. Paul had very much confidence in Titus to continue the work he had started. That the things lacking thou mightest go on to set right: Paul tells Titus to go to every city and make sure things are run well in the assemblies. Some problems would be that men would be at odds as to who should be the main speaker. And thou mightest appoint in every city elders: the term ordain does not have the same meaning then, as it does in our day. Back then it simply meant to appoint, and in some cases it would involve imparting to the appointee a spiritual gift. Generally an elder would be older than the average member, but not necessarily so. Remember the elder was one who was mature in doctrine, and it was a service and not a title of authority. "The eldership was not a distinct church office" (Vincent). Homer called it "Crete of an hundred cities." The early church met as small groups in a family like setting, and would fellowship around the Word of God. As I ordered thee: as I gave thee orders. Along with the orders I am sure Paul gave Titus the way in which he was to perform his duties; as a matter of fact he does just that in the following verses. Paul lists the qualifications an elder must meet in order for Titus to appoint them in verses 6-9. Paul covered these qualifications for service in his first letter to Timothy, so I will go through them briefly; you may go back and refresh your memory by reading them.
Verse 6, "If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly."
LGT "If anyone is unimpeachable, husband of one wife, having believing children, not under accusation of dissoluteness or insubordinate."
If anyone is unimpeachable: this means that the man's public behavior is to be above reproof. Husband of one wife: Polygamy was very common in those days, so much so that it was almost passed into law making it legal; however, if a man had more than one wife before he became a Christian, he could not cast off them all but one, that would not have been just. The matter then is that man could not serve as a minister. Having believing children: the man must have his home in subjection, otherwise, he will not be able to serve in the larger family, the body of Christ. Not under accusation of dissoluteness: he must not be a man of immoral behavior. Or insubordinate: they should not be rebellious, but given to authority, not out demonstrating against the government. Today we see these unruly people protesting everything from union rights, to overthrowing the government. Any man that desired to serve his fellow believers should not be a protester.
Verse 7, "For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre."
LGT "For it is necessary the overseer to be unimpeachable, as God's steward, not self-willed, not passionate, not given to wine, not a striker, not greedy of base gain."
For it is necessary the overseer to be unimpeachable: he must live so as not to be accused; he may be falsely accused, and probably will be, but he must live above reproof. As God's steward: as he serves the people he will be serving God; he must live faithfully, and all that he does, he must do to the glory of God. Not self-willed: he is not to be brash and arrogant, thinking of himself first and the family second. Not passionate: he is to have his emotions under the control of the Holy Spirit. Not given to wine: he is not to overindulge, but let his moderation be known. Not a striker: he is not to be irascible, that is hot blooded, thinking all disputes can be settled with his fists. He is not to be a bully. Not greedy of base gain: he is not to peddle the grace of God; the grace of God was given as a free gift, and it should be taught as a free gift, and to take money for teaching it, in most cases, is totally wrong.
Verse 8, "But a lover of hospitality, a lover of good men, sober, just, holy, temperate."
LGT "But hospitable, a lover of good, prudent, just, holy, moderate."
But hospitable: friendly and generous to the family. A lover of good: this includes men, but it also includes men's deeds, and he is to be a lover of good things as well, as good men. Prudent: he is to be cautious, not only for himself, but also for the welfare of the entire family, being especially watchful, guarding them against false teachers. Holy: this describes his faithfulness to the Father. Moderate: he is to be in complete control of self; this can only be done as he is in control of the Holy Spirit.
Verse 9, "Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers."
LGT "Holding to the faithful Word according to the doctrine, in order that he may be able both to encourage with sound doctrine and to convict those who oppose."
Holding to the faithful Word: to be face-to-face with, clinging to the trustworthy reliable Word. According to the doctrine: teaching the grace doctrines that Paul had taught them. In order that he may be able both to encourage with sound doctrine: nothing encourages the soul like sound grace teaching from the Word of God. An overseer in the church should be qualified to teach the Word of God, and that doesn't happen overnight. If he is to encourage the family, he must be well informed in the Word of God. And to convict those who oppose: he must be able to stand up to the false teachers and condemn them of heresy. Remember, he must do all this in a spirit of love, not being a spiritual bully, and not ready to fight; he is not to be a striker.
Verse 10, "For there are many unruly and vain talkers and deceivers, specially they of the circumcision."
LGT "For there are many insubordinate, and vain talkers, and mind-deceivers, especially the ones of the circumcision:"
For there are many insubordinate: these were those in the assembly that had an un-teachable spirit, that is, they could not submit to the doctrines of grace. And vain talkers: these men talk on incessantly about nothing that is of any spiritual profit; any teacher that all he does is open up the group for discussion is teaching in vain. The Word of God is absolute, and should be taught absolutely. And mind deceivers: instead of leading people to the truth, they lead people away from the truth. These false teachers are fluent in argument, but their words are empty, and are of no spiritual benefit. Especially the ones of the circumcision: these Judaizers would not accept the teaching of free grace salvation; they added all the traditions taught by the rabbis, and said if the people did not keep these traditions, they were lost for eternity.
William Barclay notes:
"Here we have a picture of the false teachers who were troubling Crete. The worst of the offenders were apparently Jews. They tried to persuade the Cretan converts of two things. They tried to persuade them that the simple story of Jesus and the cross was not sufficient, but that, to be really wise, they needed all the subtle stories and the long genealogies and the elaborate allegories of the rabbis. Further, they tried to teach them that grace was not enough, but that, to be really good, they needed to take upon themselves all the rules and regulations about foods and washings, which were so characteristic of Judaism. The false teachers were seeking to persuade people that they needed more than Christ and more than grace in order to be saved. They were intellectuals for whom the truth of God was too simple and too good to be true."
Verse 11, "Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake."
LGT "Whom it is necessary to silence the mouths of, in as much as they overthrow entire houses, teaching things which [they] ought not, for the sake of base gain:"
Whom it is necessary to silence the mouths of: in the Greek it is literally "to muzzle the mouth." Paul is telling Titus that he might not be able to muzzle the false teachers, but he can insist that they leave the assembly if he is unable to persuade them of the truth. He states the reason in the next phrase. In as much as they overthrow entire houses: instead of edifying the family, these false teachers speculate and bring doubt on every true teaching of grace, by their philosophic nonsense, that some in the church have not matured enough to recognize the error. They cleverly parallel the truth with falsehood so it is hard for the novice to be able to distinguish grace from law. Teaching things which they ought not: these things that they taught were dangerous because of their pious nature; they did not blaspheme or speak outrageous things against the gospel of grace, they taught the people to be self-righteous, and things that made them feel good about themselves; they would stroke the people by telling them they were not totally depraved, and such foolishness as this. For the sake of base gain: Paul tells Titus their motive. These false teachers were in it for the money, for they cunningly used methods to make the immature feel guilty and donate them money; these false teachers would stroke the people the same way our modern false teachers do such as, Rick Warren of Saddleback fame, and smiling Joel Osteen, and that senile old racketeer Robert Schuler from the Crystal Cathedral, now in chapter eleven for swindling their creditors out of hundreds of thousands of dollars. If I could muzzle these clowns I would, but probably for the wrong reason. The Lord knows what they are doing, and He will muzzle them someday, maybe for eternity.
Verse 12, "One of themselves, even a prophet of their own, said, The Cretans are always liars, evil beasts, slow bellies."
LGT "One of themselves their own prophet said, Cretans always [are] liars, evil wild beasts, lazy gluttons."
One of themselves: the ones who oppose sound doctrine. Their own prophet said: this prophet of theirs was the poet, Epimenides, born in Crete B.C. 659.
Vincent gives this Greek legend regarding Epimenides:
"A legend relates that, going by his father's order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair and a flowing beard, and with astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party-discussions, which prevailed in the city. In return for his services he refused the Athenians' offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his death. He composed a Theogony [an account of the origin and descent of the gods], and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions his treatise On Oracles and Responses, from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (1:10) Epimenides, in order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper god: whence, he says, there are still to be found, in different demes [local population of people] of the Athenians, anonymous altars."
Cretans are always liars, evil wild beasts, lazy gluttons: "The Cretans were notorious liars and cheats and gluttons and traitors - but here is the wonderful thing. Knowing that, and actually experiencing it, Paul does not say to Titus; 'Leave them alone. They are hopeless and everyone knows it.' He says: 'They are bad and we all know it. Go and convert them.' Few passages so demonstrate the divine optimism of the Christian evangelist who refuses to regard anyone as hopeless. The greater the evil, the greater the challenge. It is the Christian conviction that there is no sin too great for the grace of Jesus Christ to conquer" (William Barclay).
Verse 13, "This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith."
LGT "This testimony is true. For which cause convict them with severity, in order that they may be sound in the faith."
This testimony is true: Paul says nothing of the poet Epimenides other than his description of them is true to his observation of them. For which cause convict them with severity: Paul is telling Titus to deal with the Cretans strongly, calling sin what it is; he was not able to deal with them as eager learners, but as evil beats just described. In order that they may be sound in the faith: Titus would not be able to stabilize the Cretans by pussy-footing it with them; he had to be very clear in his admonishing them
lovingly but firmly. "We have to observe here, in a single word, Paul declares to us by what means men may defend themselves. It is, by keeping the purity of faith. If, then, we do not turn aside from the simple doctrine of the gospel, but wish to be governed according to the will of God; if we are not carried away by our volatile passions, and do not walk according to our groveling appetites; in short, if we are good scholars of our God, and reckon it enough to have received the doctrine which he teaches us; if that be the case, we shall be fortified against all evil. It is true; the devil will seek to poison the whole world with his venom, and will spread his filth everywhere, so that the world will be full of so many corruptions that every place shall be infected by them. But however that may be, we must turn aside from the simplicity of our faith, and must always seek to be instructed simply by our God. When we follow this course, though the devil may contrive all that he can, still we shall be fortified against all evil" (William Pringle).
Verse 14, "Not giving heed to Jewish fables, and commandments of men, that turn from the truth."
LGT "Not giving heed to Jewish fables and commandments of men, turning away from the truth."
Not giving heed: Don't even start to listen. To Jewish fables: See on Tim 1:4; the nature of these fables is unknown; they possibly were from Judaizers that had dabbled in Gnosticism, and listened to Greek mythology. I covered this pretty much in the Gospels; one such myth that might come to mind is about Jesus as a small child, making pigeons out of clay, and then breathing life into them so that they flew away. They had invented all types of ridiculous fables of this sort. And commandments of men: See Tim. 6:14. The commandments of men are the additions of the rabbis in the Talmud, Mishna and Gemara. Jesus cursed the religious rulers for their additions to the Ten Commandments. Turning away from the truth: In Crete, the Judaizers were adding these two things to the gospel of grace; (1.) they were teaching that keeping the Ten Commandments saves men and (2.) that men are to live by the Ten Commandments. This so opposes the gospel of grace, which teaches that men are saved by grace, the free gift of God, and that we are called to a higher plane than the Ten Commandments, and that we have the Holy Spirit dwelling in us to live this higher life. This is diametrically opposed to the Jewish fables and commandments of men.
Verse 15, "Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled."
LGT "All things [are] pure to the ones who are pure: but to the ones who are defiled and unbelieving, nothing is pure, but are defiled both their minds and conscience."
All things are pure to the ones who are pure: this verse is dealing with being set free from man's traditions and fables. The restrictions they put on certain meats that are to be eaten, and those that are not to be eaten. To the saved man that is set free from the law, all things are lawful for him. But to the ones who are defiled and unbelieving: these are the Judaizers who deliberately place themselves under the law for self-righteous reasons. Nothing is pure: they have placed needless restrictions upon themselves in order to win the kudos from God; but they do this in vain, for all things were created for man's use, and under grace they are free to eat or free not to eat; it has nothing in the world to do with salvation, which is a free gift from God, and cannot be earned. But are defiled both their minds and conscience: it is not what goes into a man that defiles him it is that which comes out (Matt.15:18-20). "He shows the fountain from which flows all the filth which is spread over the whole life of man; for, unless the heart be well purified [by Christ's imputed righteousness], although men consider works to have great splendor, and a sweet smell, yet with God they will excite disgust by their abominable smell and by their filthiness. "The Lord looketh on the heart" (1 Sam. 16:7), and "his eyes are on the truth." (Jer. 5:3) Whence it arises, that those things which are before lofty men are abomination before God" (Calvin).
Verse 16, "They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate."
LGT "They profess to know God, but in works deny [Him], being abominable and disobedient, and as to every good work found worthless."
They profess to know God: the Judaizers and the Gnostics make a claim to God. With their mouths they make a profession of knowing God. But in works deny Him: their lives did not live up to God's standard of righteousness; they taught obedience to the Law, but were law-breakers. Being abominable and disobedient: the Law cannot change man's heart, only the Word of God can change a man. We have that today in our society in the Democratic Party. All they talk about is reformation, and no one speaks of regeneration. We have a bunch of bleeding heart liberals that believe man can be reformed. Man cannot be reformed because his heart is only evil continually; what a man needs is a new heart, and that can only come through faith n the Lord Jesus Christ. And as to every good work found worthless: Apart from Jesus Christ man cannot produce one good act, at the final judgment seat human good will come up wanting.
William Pringle quotes Howe:
"1. They are said to be bdeluctoi, abominable, or shamefully addicted to all manner of evil [as I have said many times, the unbeliever sins as a way of life]. The word in the original denotes the heinousness of those practices in which they allow themselves; and is derived from a word that signifies to send forth an offensive smell. For all sentiments of right and good are not so totally lost and obliterated among mankind, but that there are some things, which even pagans, would detest. 2. They are said to be also apeitheis, disobedient, which expression imports perseverance and obstinacy in an evil course. They will by no means - by no importunity [persistence] - by no arguments whatever, be dissuaded from practices so unjustifiable and detestable in their own nature. They are resolved to run on, whatever it costs them - to continue in sin, and in the profession of religion at the same time, which is the greatest absurdity imaginable. 3. They are said, lastly, to be pros pan ergon agathon adoximoi, 'reprobate to every good work'; which signifies a disinclination to everything that is good, to everything that is worthy of praise. The word may be taken, as it is observed, either actively or passively, and so may signify not only to be disappointed by others, but to disapprove themselves; in which latter sense we must, at present, principally understood the phrase. They disapprove all that which claims their approbation and esteem; and are disaffected to all that good which religion they profess would oblige them to practice of. The expression, therefore, does not so much signify their omission of what is good, as their disinclination to it; but it further denotes that, if they do anything at all in religion, it is what they neither delight in, nor can endure. 'Every good work' is an expression of such latitude, that it may comprehend all the works of piety, mercy, and common justice. And so it is fit we should understand it in this place. Whatever they do of this kind, their hearts are averse to it, and they bear a disaffected mind to it all. And such as here described, persons may be found to be, notwithstanding their profession."
The next chapter continues this theme of teaching sound doctrine.
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